The gift is not as through one who sinned; for the judgment came by one to condemnation, but the free gift came of many trespasses to justification.
Parallel Translations
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The gift is not as through one who sinned; for the judgment came by one to condemnation, but the free gift came of many trespasses to justification.
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And the gifte is not over one synne as deeth cam thorow one synne of one that synned. For damnacion cam of one synne vnto condemnacion: but the gyft cam to iustify from many synnes.
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Neither is the gift so, as that which entred in by one that sinned: for the fault came of one offence vnto condemnation: but the gift is of many offences to iustification.
Cross-references (11)
Passages linked to Romans 5:16 in the Treasury of Scripture Knowledge, ordered by reader-vote popularity; verse text shown in World English Bible.
- Acts 13:38-39 Be it known to you therefore, brothers, that through this man is proclaimed to you remission of sins, and by him everyone who believes is justified from all things, from which you could not be justified by the law of Moses.
- Isaiah 1:18 “Come now, and let’s reason together,” says Yahweh: “Though your sins are as scarlet, they shall be as white as snow. Though they are red like crimson, they shall be as wool.
- Isaiah 43:25 I, even I, am he who blots out your transgressions for my own sake; and I will not remember your sins.
- Isaiah 44:22 I have blotted out, as a thick cloud, your transgressions, and, as a cloud, your sins. Return to me, for I have redeemed you.
- 1 Corinthians 6:9-11 Or don’t you know that the unrighteous will not inherit God’s Kingdom? Don’t be deceived. Neither the sexually immoral, nor idolaters, nor adulterers, nor male prostitutes, nor homosexuals, nor thieves, nor covetous, nor drunkards, nor slanderers, nor extortionists, will inherit God’s Kingdom. Some of you were such, but you were washed. But you were sanctified. But you were justified in the name of the Lord Jesus, and in the Spirit of our God.
- 1 Corinthians 11:32 But when we are judged, we are punished by the Lord, that we may not be condemned with the world.
- Galatians 3:10 For as many as are of the works of the law are under a curse. For it is written, “Cursed is everyone who doesn’t continue in all things that are written in the book of the law, to do them.”
- 1 Timothy 1:13-16 although I used to be a blasphemer, a persecutor, and insolent. However, I obtained mercy, because I did it ignorantly in unbelief. The grace of our Lord abounded exceedingly with faith and love which is in Christ Jesus. The saying is faithful and worthy of all acceptance, that Christ Jesus came into the world to save sinners, of whom I am chief. However, for this cause I obtained mercy, that in me first, Jesus Christ might display all his patience for an example of those who were going to believe in him for eternal life.
- James 2:10 For whoever keeps the whole law, and yet stumbles in one point, he has become guilty of all.
- Genesis 3:6-19 When the woman saw that the tree was good for food, and that it was a delight to the eyes, and that the tree was to be desired to make one wise, she took some of its fruit, and ate. Then she gave some to her husband with her, and he ate it, too. Their eyes were opened, and they both knew that they were naked. They sewed fig leaves together, and made coverings for themselves. They heard Yahweh God’s voice walking in the garden in the cool of the day, and the man and his wife hid themselves from the presence of Yahweh God among the trees of the garden. Yahweh God called to the man, and said to him, “Where are you?” The man said, “I heard your voice in the garden, and I was afraid, because I was naked; so I hid myself.” God said, “Who told you that you were naked? Have you eaten from the tree that I commanded you not to eat from?” The man said, “The woman whom you gave to be with me, she gave me fruit from the tree, and I ate it.” Yahweh God said to the woman, “What have you done?” The woman said, “The serpent deceived me, and I ate.” Yahweh God said to the serpent, “Because you have done this, you are cursed above all livestock, and above every animal of the field. You shall go on your belly and you shall eat dust all the days of your life. I will put hostility between you and the woman, and between your offspring and her offspring. He will bruise your head, and you will bruise his heel.” To the woman he said, “I will greatly multiply your pain in childbirth. You will bear children in pain. Your desire will be for your husband, and he will rule over you.” To Adam he said, “Because you have listened to your wife’s voice, and ate from the tree, about which I commanded you, saying, ‘You shall not eat of it,’ the ground is cursed for your sake. You will eat from it with much labor all the days of your life. It will yield thorns and thistles to you; and you will eat the herb of the field. You will eat bread by the sweat of your face until you return to the ground, for you were taken out of it. For you are dust, and you shall return to dust.”
- Luke 7:47-50 Therefore I tell you, her sins, which are many, are forgiven, for she loved much. But one to whom little is forgiven, loves little.” He said to her, “Your sins are forgiven.” Those who sat at the table with him began to say to themselves, “Who is this who even forgives sins?” He said to the woman, “Your faith has saved you. Go in peace.”
Cross-references from openbible.info (CC BY 4.0)
Explain this verse (18 sources)
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John Calvin 1540 · Public Domain 16. This is especially an explanation of what he…
16. This is especially an explanation of what he had said before, — that by one offense guilt issued in the condemnation of us all, but that grace, or rather the gratuitous gift, is efficacious to our justification from many offenses. It is indeed an expansion of what the last verse contains; for he had not hitherto expressed, how or in what respect Christ excelled Adam. This difference being settled, it appears evident, that their opinion is impious, who have taught that we recover nothing else by Christ but a freedom from original sin, or the corruption derived from Adam. Observe also, that these many offenses, from which he affirms we are freed through Christ, are not to be understood only of those which every one must have committed before baptism, but also of those by which the saints contract daily new guilt; and on account of which they would be justly exposed to condemnation, were they not continually relieved by this grace.
He sets gift in opposition to judgment: by the latter he means strict justice; by the former, gratuitous pardon. From strict justice comes condemnation; from pardon, absolution. Or, which is the same thing, were God to deal with us according to justice, we should be all undone; but he justifies us freely in Christ.
John Calvin's Commentaries (1540-1563) — public domain. Text from the Calvin Translation Society English edition (1840s-50s) via the Christian Classics Ethereal Library (ccel.org). Calvin's coverage is partial (roughly two-thirds of the Bible); uncommented books and verses are honest gaps, never fabricated. The 19th-century editor's footnotes and remarks are omitted so the notes are faithfully Calvin's own voice.
Geneva Bible translators 1599 · Public Domain Another inequality consisteth in this, that by Adam’s one…
Another inequality consisteth in this, that by Adam’s one offense men are made guilty, but the righteousness of Christ imputed unto us freely, doth not only absolve us from that one fault, but from all others.
To the sentence of absolution, whereby we are quit, and pronounced righteous.
Geneva Bible (1599) marginal notes — public domain.
John Trapp 1656 · Public Domain 16 And not as it was by one that…
16 And not as it was by one that sinned, so is the gift: for the judgment was by one to condemnation, but the free gift is of many offences unto justification.
Ver. 16. Of many offences] i.e. Of all, whether imputed to us, inherent in us, or issuing from us,
John Trapp, A Commentary or Exposition upon All the Books of the Old and New Testament (1647–1656) — public domain. Text from a community e-Sword module.
Matthew Poole 1685 · Public Domain q.d. As there is a difference between Adam and…
q.d. As there is a difference between Adam and Christ in respect of their persons, so also in respect of their acts, and the extent thereof; for one sin of Adam did condemn us; the mischief arose from one offence; but the free gift and grace of Christ doth absolve us not only from that one fault, but from all other faults and offences; it reacheth to the pardon, not only of original sin, but of all other personal and actual sins.
Matthew Poole's English Annotations on the Holy Bible (1683–1685) — public domain. Text from a community e-Sword/MySword module.
John Gill 1763 · Public Domain And not as it was by one that sinned,…
And not as it was by one that sinned, so is the gift,.... The apostle goes on with the dissimilitude between the effects of Adam's sin, and Christ's righteousness:
for the judgment was by one to condemnation; by "judgment" is meant, not the judgment of God, or the judiciary sentence pronounced by God on Adam and his posterity for sin; but the guilt of the one man's sin, which is imputed to all men to condemnation, on account of which the sentence of condemnation passed on all men; the law transgressed, became a ministration of condemnation to them:
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but the free gift is of many offences unto justification; the righteousness of Christ, which stands opposed to the guilt of Adam's sin, being imputed to all his offspring, is to the justification of them; and that not only from the guilt of that particular offence, but from many other offences, even all their actual sins and transgressions, of every sort; which is another instance of the exuberance, or abounding of the grace of God, in the righteousness of Christ, not only over the sin of the one man, but also over the sins of many, even all the elect of God; for the last clause may be also thus rendered, "the free gift is of the offences of many, unto justification".
John Gill's Exposition of the Whole Bible (1746–1763) — public domain (CC PDM 1.0). Text via the HelloAO Bible API.
John Wesley 1765 · Public Domain The sentence was by one offense to Adam's condemnation…
The sentence was by one offense to Adam's condemnation - Occasioning the sentence of death to pass upon him, which, by consequence, overwhelmed his posterity. But the free gift is of many offenses unto justification - Unto the purchasing it for all men, notwithstanding many offenses.
John Wesley, Explanatory Notes Upon the Whole Bible (1754–1765) — public domain. Text via the GEBible commentary corpus.
Adam Clarke 1810 · Public Domain Verse 16. And not as it was by one…
Verse 16. And not as it was by one that sinned] That is, the judicial act that followed Adam's sin (the sentence of death pronounced upon him, and his expulsion from paradise) took its rise from his one offence alone, and terminated in condemnation; but the free gift of God in Christ takes its rise also from the many offences which men, in a long course of life, have personally committed; and the object of this grace is to justify them freely, and bring them to eternal life.
Adam Clarke's Commentary on the Bible (1810–1826) — public domain. Text from a community e-Sword/MySword module.
Albert Barnes 1834 · Public Domain And not ... - This is the second point…
And not ... - This is the second point in which the effects of the work of Christ differ from the sin of Adam The first part Rom 5:15 was, that the evil consequences flowed from the sin of one man, Adam; and that the benefits flowed from the work of one man, Jesus Christ. The point in this verse is, that the evil consequences flowed from one crime, one act of guilt; but that the favors had respect to many acts of guilt. The effects of Adam’s sin, whatever they were, pertained to the one sin; the effects of the work of Christ, to many sins.
By one that sinned - δι ̓ ἑνὸς ἁμαρτήσαντος di' henos hēmartēsantos. By means of one (man) sinning; evidently meaning by one offence, or by one act of sin. So the Vulgate, and many manuscripts. And the connection shows that this is the sense.
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The gift - The benefits resulting from the work of Christ.
The judgment - The sentence; the declared penalty. The word expresses properly the sentence which is passed by a judge. Here it means the sentence which God passed, as a judge, on Adam for the one offence, involving himself and his posterity in ruin, Gen 2:17; Gen 3:17-19.
Was by one - By one offence; or one act of sin.
Unto condemnation - Producing condemnation; or involving in condemnation. It is proved by this, that the effect of the sin of Adam was to involve the race in condemnation, or to secure this as a result that all mankind would be under the condemning sentence of the Law, and be transgressors. But in what way it would have this effect, the apostle does not state. He does not intimate that his sin would be imputed to them; or that they would be held to be personally guilty for it. He speaks of a broad, everywhere perceptible fact, that the effect of that sin had been somehow to overwhelm the race in condemnation. In what mode this was done is a fair subject of inquiry; but the apostle does not attempt to explain it.
The free gift - The unmerited favor, by the work of Christ.
Is of many offences - In relation to many sins. It differs thus from the condemnation. That had respect to one offence; this has respect to many crimes. Grace therefore abounds.
Unto justification - Note, Rom 3:24. The work of Christ is designed to have reference to many offences, so as to produce pardon or justification in regard to them all. But the apostle here does not intimate how this is done. He simply states the fact, without attempting in this place to explain it; and as we know that that work does not produce its effect to justify without some act on the part of the individual, are we not hence, led to conclude the same respecting the condemnation for the sin of Adam? As the work of Christ does not benefit the race unless it is embraced, so does not the reasoning of the apostle imply, that the deed of Adam does not involve in criminality and ill-desert unless there be some voluntary act on the part of each individual? However this may be, it is certain that the apostle has in neither case here explained the mode in which it is done. He has simply stated the fact, a fact which he did not seem to consider himself called on to explain. Neither has he affirmed that in the two cases the mode is the same. On the contrary, it is strongly implied that it is not the same, for the leading object here is to present, not an entire resemblance, but a strong contrast between the effects of the sin of Adam and the work of Christ.
Albert Barnes' Notes on the Bible (1834–1885) — public domain. Text from a community e-Sword/MySword module.
Robert Jamieson, A. R. Fausset & David Brown 1871 · Public Domain And not as it was by one that sinned,…
And not as it was by one that sinned, so is the gift--"Another point of contrast may be mentioned."
for the judgment--"sentence."
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was by one--rather, "was of one," meaning not "one man," but, as appears from the next clause, "one offense."
to condemnation, but the free gift--"gift of grace."
is of many offences unto justification--a glorious point of contrast. "The condemnation by Adam was for one sin; but the justification by Christ is an absolution not only from the guilt of that first offense, mysteriously attaching to every individual of the race, but from the countless offenses it, to which, as a germ lodged in the bosom of every child of Adam, it unfolds itself in his life." This is the meaning of "grace abounding towards us in the abundance of the gift of righteousness." It is a grace not only rich in its character, but rich in detail; it is a "righteousness" not only rich in a complete justification of the guilty, condemned sinner; but rich in the amplitude of the ground which it covers, leaving no one sin of any of the justified uncancelled, but making him, though loaded with the guilt of myriads of offenses, "the righteousness of God in Christ."
Jamieson, Fausset & Brown — Commentary Critical and Explanatory on the Whole Bible (1871) — public domain (CC PDM 1.0). Text via the HelloAO Bible API.
Daniel D. Whedon 1874 · Public Domain 16. By one… of many—Contrast of NUMBER. By one…
16. By one… of many—Contrast of NUMBER. By one sinner (supply also by one sin) was the condemnation; of many offences (supply also of many offenders) was the justification. By the apostle’s ellipsis the one sinner stands against many offences; but the very nature of the contrast shows the ellipses on both sides should be filled.
Daniel D. Whedon (gen. ed.), Commentary on the Old and New Testaments (1874–1909) — public domain. Text from a community e-Sword module.
The Cambridge Bible for Schools and Colleges 1878 · Public Domain 16. And not, &c.] The line of thought here…
16. And not, &c.] The line of thought here is less difficult if we take Rom_5:17 in close connexion, and read the words from “for the judgment” to “unto justification” as a parenthetic statement of the two facts before us. We may then paraphrase Rom_5:16-17 thus: “The Gift, in wonder and greatness of quality, far exceeds the Ruin, though each is the result of one Person’s act: (for, as we know, the sentence and execution was the result of one man’s one sin, while the atonement and justification is the result, in a sense, of many men’s many sins:)—I say the Gift exceeds the Ruin; for while the result of Adam’s sin was just the lawful reign of death over men as sinners, the result of Christ’s work shall be not a mere reversal of this, but the reign of justified men over death in glory.”
And not, &c.] The Gr. here is more exactly, And not as by means of the sinning of one, [is] the gift: for the sentence [resulted] from one [person] unto condemnation; but the boon [resulted] from many offences unto acquittal. Here the “one” is plainly Adam; and the contrast is between his one-ness, and that of his sin, and the many offences of his many sons. St Paul estimates the greatness of the pardon of all the sins of all the justified from the tremendous legal results of the one sin of Adam. Such is sin, that Adam’s sin brought death on all men; such is grace, that innumerable sins are, through the Propitiation, “abundantly pardoned.”—The phrase above, “resulted from,” has of course a different bearing in the two clauses. The first sin was the strict cause of the sentence; while the “many offences” “caused” the boon, only as calling forth the mercy.—“The sentence … unto condemnation;” “the boon … unto acquittal:”—in each of these phrases the last word explains the first: the sentence amounted to sentence of death; the gift was nothing less than acquittal.—The hereditary guilt and doom of the Fall is very distinctly taught in this verse. The sentence of death on man as man came “by means of the sinning of one,” in a sense expressly distinguished from the guilt of the “many offences” of the many.
The Cambridge Bible for Schools and Colleges (gen. ed. J. J. S. Perowne; Cambridge University Press, 1878–1918) — public domain. Text from a community e-Sword module.
Ellicott's Commentary for English Readers 1878 · Public Domain (16) The judgment was by one.—The judgment, verdict, or…
(16) The judgment was by one.—The judgment, verdict, or sentence from a single case ends in, or in other words takes the form of, condemnation; whereas, on the other hand, the free gift, starting from or prompted by many sins, ends in, takes the form of, justification. In the former of these cases the verdict is “Guilty,” while in the other case it (or, rather, the free act of grace which takes its place) is a verdict of acquittal.
A Bible Commentary for English Readers, edited by Charles John Ellicott (1878–1897) — public domain. Text from a community e-Sword module.
The Biblical Illustrator 1887 · Public Domain And not as it was by one that sinned,…
Rom_5:16
And not as it was by one that sinned, so is the gift.
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The Adamic and Christian dispensations
I. The adamic.
1. One offence brought condemnation.
2. Upon all mankind.
3. By a just and inevitable law.
II. The Christian.
1. Grace is free.
2. Brings justification.
3. For all.
4. From many offences. (J. Lyth, D. D.)
The one and the many
With the one sinner is contrasted the multitude of the justified. What a difference between the power of the spark which sets fire to the forest by lighting a withered branch, and the power of the instrument which extinguishes the conflagration at the moment when every tree is on fire, and makes them all live again. (Prof. Godet.)
Christ and the many
He gave His life a ransom for many (Mat_20:28); His blood was shed for many (Mat_26:28; Mar_14:24); He bare the sins of many (Isa_53:11-12); by His knowledge He justifies many (Isa_53:11); He brings many sins to glory (Heb_2:10). The many are a multitude which no man can number (Rev_7:9). (T. Robinson, D. D.)
Salvation a free gift
One excuse which awakened sinners are accustomed to allege in their own defence is, that they wish to love God with all their heart, but cannot. They do, indeed, wish to be saved, but they are not willing to be saved in Gods way; that is, they are not willing to accept salvation as a free gift. They would do anything to buy it, but will not take it without money and without price. Suppose that you were very sick, and were told by the physician that there was but one medicine in the world which could save your life, and this was exceedingly precious; that you were also told that there was but one person in the world who had any of this in his possession; and that, although he was willing to give it to those who asked, he would on no account sell any. Suppose this person to be one whom you had treated with great neglect and contempt, injured in every possible way. How exceedingly unwilling would you be to send to him for the medicine as a gift: you would rather purchase it at the expense of your whole fortune. You would defer sending as long as possible; and when you found you were daily growing worse, and nothing else could save you, you would be obliged, however reluctantly, to send and ask for some. Just so unwilling are sinners to apply to God for salvation, as a free gift; and they will not do it until they find themselves perishing, and that there is no other hope for them. (E. Payson.)
Sin the occasion of glorifying God
I do believe that sin in itself has the same aspect as affliction--that it makes room for the mercy of God. I hardly dare say what Augustine, when speaking of the fall and of the sin of Adam, and looking to all the display of grace that followed it, said. He said, beata culpa--happy fault, as if he thought that by means of sin the grace of God is so magnified and displayed he might call it a happy fault. I will not go so far. I scarcely do more than repeat what that great master in Israel once said; but I do say this, that I cannot imagine an occasion for glorifying God equal to the fact that man has sinned. God so loved the world as to give Christ to die for sinners, and how could this have been if there had been no sin? The Cross is a constellation of glory that is brighter than creation itself. (C. H. Spurgeon.)
The Biblical Illustrator, edited by Joseph S. Exell (c. 1880s–1900s) — public domain. Text from a community e-Sword module.
B. W. Johnson 1891 · Public Domain 16. And not as through one that sinned, so…
16. And not as through one that sinned, so is the gift. A second difference between Adam and Christ is pointed out. One offence of Adam caused condemnation to be sent on Adam and all his race. All have been under death. But the free gift, through Jesus Christ, not only pardons the connection of our race with Adam's sin, but provides a way for the pardon of many offences, all our offences, so as to secure justification. One sin of Adam destroyed all, but the atonement of Jesus Christ provides conditions for forgiveness of all sins.
B. W. Johnson's The People's New Testament with Notes (1889–1891) — public domain. Electronic text from the Christian Classics Ethereal Library (CCEL) ThML edition.
William B. Godbey 1900 · Public Domain 16. “And not as by the one that sinned…
16. “And not as by the one that sinned is the free gift; for judgment is from one unto condemnation, and the free gift from many transgressions unto justification.” This verse confirms the fact the two Adams in their representative characters are parallel lines, running through time and all eternity. All we lost in Adam we gained in Christ and infinitely more, as Christ is infinitesimally greater than Adam.
William B. Godbey, Commentary on the New Testament (1896–1900) — public domain. Text from a community e-Sword module.
J. W. McGarvey 1914 · Public Domain And not as through one that sinned, so is…
And not as through one that sinned, so is the gift: for the judgment came of one unto condemnation, but the free gift came of many trespasses unto justification . [The apostle here makes mention of the main particular, wherein the effect of Christ's act has a wider range than the effect of Adam's act. It may be well to observe, at this point, that wherever the act of Christ is simply equal in range to that of Adam, the effect is unconditional; but wherever the range exceeds that of Adam, then it becomes conditional upon faith, and is only enjoyed by believers. Paul does not here pause to bring out this important detail, but it is abundantly set forth by him elsewhere, and by other New Testament writers, so that it is, of course, implied here. Moreover, says he, the sentence of condemnation which came through the one person, Adam, though it comprehended the whole human family, is not as wide-reaching as the free gift, or justification, which came through Christ, for the judgment came because of one sin; but the free gift of justification came as to many trespasses to pardon them. In other words, the bestowal of justification exceeded in quantity the bestowal of condemnation; for one condemnation was given for one sin, but the justification was bestowed many times because of many sins. If Christ's one act of sacrifice had simply counteracted the effects of the one sin of Adam, then there would have been equality; but it did much more, for it also effected the justification of the countless trespasses of believers who obtained pardon by reason of it. How great is the efficacy of our Lord's sacrificial act! If one single sin brought death upon the entire human family, how unspeakably awful is its power! Who can measure the destructive force and the eternal energy of a single sin? Who then can estimate the justifying power of the sacrifice of Christ, since it nullifies, for believers, the accumulative power of the incalculable numbers of sins committed by innumerable sinners, in all the untold moments of human lives, each sin of which carries a destructive force which no lapse of ages can exhaust? No wonder, then, that we are told that there is no "other name under heaven, that is given among men, wherein we must be saved." We should note also that Paul does not here say that the sacrifice of Christ justifies all mankind from their many trespasses. This would be Universalism. He merely contrasts the power of one sin with that greater power which nullifies the effect of many sins, and thus shows that the range of Christ's act exceeded that of Adam. To counteract Adam's one sin in a million of his descendants, is a narrower work than to counteract the more than a million sins committed by any mature sinner, much less the unthinkable number committed by millions of sinners.]
J. W. McGarvey (with Philip Y. Pendleton), Commentaries on the New Testament (The Fourfold Gospel, 1914; Acts; and the epistles) — public domain. Text from a community e-Sword/MySword module.
C. I. Scofield 1917 · Public Domain Sin. (See Scofield "Rom 3:23").
offences
Sin. (See Scofield "Rom 3:23").
The Scofield Reference Bible (1917 edition), notes by C. I. Scofield — public domain. Text from a community e-Sword module.
unfoldingWord translationNotes 2017 · CC BY-SA 4.0 For the gift is not like the outcome of…
For the gift is not like the outcome of that one man's sin
Here "the gift" refers to God's freely erasing the record of our sins. AT: "The gift is not like the result of Adam's sin" (See: Assumed Knowledge and Implicit Information)
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The judgment followed one trespass and brought condemnation, but the gift ... justification
Here Paul gives two reasons why "the gift is not like the result of Adam's sin." The "judgment of condemnation" implies that we all deserve God's punishment for our sins. AT: "Because on the one hand, God declared that all people deserve to be punished because of the sin of one man, but on the other hand" (See: Assumed Knowledge and Implicit Information)
the gift followed many trespasses and brought justification
This refers to how God makes us right with him even when we do not deserve it. AT: "God's kind gift to put us right with himself" (See: Assumed Knowledge and Implicit Information)
followed many trespasses
"after the sins of many"
trespass of the one
This refers to the sin of Adam.
death ruled
Here Paul speaks of "death" as a king who ruled. The "rule" of death causes everyone to die. AT: "everyone died" (See: Personification and Metaphor)
translationWords
gift
sin
judge
condemn
trespass
just
die
righteous
Jesus
unfoldingWord translationNotes — © Distant Shores Media and the Door43 World Missions Community, licensed CC BY-SA 4.0. Source: git.door43.org/Door43/en_tn.